The aim in this thesis is to determine whether African ancestor Christology, a contextual attempt to explicate the identity of Jesus within African theology, adequately correlates with and captures the identity of Jesus presented in the exordium of Hebrews 1:1-4. Ancestor Christology utilises the pre-existing notion of the traditional African ancestors as a frame of reference. Consequently, understanding the place and function of the ancestors is essential to this research. This research undertakes a critical and analytical review of ancestor Christology presented in the works of some of the proponents of the concept including Pobee (1979), Nyamiti (1984), Bujo (1992), Bediako (1980, 2004) and Nyende (2005), among others. Using a combination of historical-grammatical exegesis and theological interpretation, this dissertation undertakes an investigation of Hebrews 1:1-4 to evaluate ancestor Christology. 12:1 is examined to determine the place and function of the ancestors in Hebrews. Though this research noted the value of the ancestor Christology concept as a worthwhile attempt towards contextual Christology in Africa, the research argues that the concept is counterproductive because the failure of the concept to capture important aspects of Jesus‘ identity outlined in the exordium translates to presenting Him inadequately. This applies especially to his identity as the summation and perfection of mediation, whose scope of mediation is salvific and redemptive and whose mediation is without an end as signified by his linkage in Hebrews to the king-priest Melchizedek. Furthermore, conceptualising Jesus using ancestor categories has the potential of exasperating the perennial problem of belief in both Jesus and the ancestors as mediators between God and men. / MA (New Testament), North-West University, Potchefstroom Campus, 2014

The aim in this thesis is to determine whether African ancestor Christology, a contextual attempt to explicate the identity of Jesus within African theology, adequately correlates with and captures the identity of Jesus presented in the exordium of Hebrews 1:1-4. Ancestor Christology utilises the pre-existing notion of the traditional African ancestors as a frame of reference. Consequently, understanding the place and function of the ancestors is essential to this research. This research undertakes a critical and analytical review of ancestor Christology presented in the works of some of the proponents of the concept including Pobee (1979), Nyamiti (1984), Bujo (1992), Bediako (1980, 2004) and Nyende (2005), among others. Using a combination of historical-grammatical exegesis and theological interpretation, this dissertation undertakes an investigation of Hebrews 1:1-4 to evaluate ancestor Christology. 12:1 is examined to determine the place and function of the ancestors in Hebrews. Though this research noted the value of the ancestor Christology concept as a worthwhile attempt towards contextual Christology in Africa, the research argues that the concept is counterproductive because the failure of the concept to capture important aspects of Jesus‘ identity outlined in the exordium translates to presenting Him inadequately. This applies especially to his identity as the summation and perfection of mediation, whose scope of mediation is salvific and redemptive and whose mediation is without an end as signified by his linkage in Hebrews to the king-priest Melchizedek. Furthermore, conceptualising Jesus using ancestor categories has the potential of exasperating the perennial problem of belief in both Jesus and the ancestors as mediators between God and men. / MA (New Testament), North-West University, Potchefstroom Campus, 2014

MAAS / Centre for African Studies / The link between Africa and the Bible goes back several centuries before the birth of Christ. As most key African scholars such as Mbiti and Mulago once asserted, Africa is incurably religious. This assertion although sounding a bit generalised, somehow provides one with insightful perspectives about how Africa’s religiosity evolved through time. The narrative of the Last Supper is biblically located and has assumed new character, form and function in various church settings. Interestingly (recently) a number of local African Initiated Church (AICs) have adopted the practice of Holy Communion as part of their worship services. In this case special times and sacred spaces are defined to demonstrate the significance of conducting this special part of the worship. Having interacted with a number of leaders and members of some of these local AICs one gets an impression that both the ‘idea of Christ’ is differently conceived and constructed as compared with other so called established or mainline churches. It was this idea or the constructed image of Christ that created the interest to look at how these local churches look or imagine Christ. Christ in this case becomes the owner of the buffet or feast and he epitomises unity, family, reconciliation, values of botho etc. The research site for this study was the St. John Apostolic Faith Mission of Bapong in the North West Province in South Africa. Grounded theory was used in both providing the theoretical framework and methodological foci of the research study. The study recommended that existing images of Christ should be recorded for the purpose of the church life history. These should be recorded from one generation to the next. Also African Christologies should penetrate every church in the community and be utilized. / NRF

The sufficiency of Jesus Christ in the African Church is challenged by the widespread spiritual insecurity in African Christians, prompting them to hold on to ATR. The wholistic securing power of ATR challenges the sufficiency Christ's salvation to Africans. Proposing African Christological motifs alone is inadequate to induce confidence upon Christ. The African worldview must further be transformed inline with the implications of the victory of the Cross over Satan. Indeed, Christ has fully liberated African Christians from Satan's authority, placed them in his kingdom, and transformed them into a glorious state. However, because of the Fall, salvation, before the eschaton can never result in the utopian order envisioned in ATR. Suffering does not necessarily indicate satanic harassment. It is a fact of the fallen world. African Christians stand secured in Christ; therefore, they must hold on to their faith. / Systematic Theology and Theological Ethics / M.Th. (Systematic Theology)

In transmitting the Gospel, Western missionaries passed on their portrayal of Christ as a European. Conversion to Christianity was aimed more at promoting Western cultural, moral and spiritual issues. Western culture has thus been an obstacle or hindrance to effective cross-cultural communication of the Christian message. Batswana believers are challenged to peel the Western cultural layers off Christianity, in order to reclaim Christ. Batswana Christians will have to dress Christianity in the Tswana cultural heritage if it is to be of any lasting significance to them. Christian spirituality is centred on Jesus Christ, in the worldview of all Christians. Jesus joins faith and culture together. If Christianity is truly universal, then every culture should surrender to Jesus Christ and not to any other culture. Jesus’ question “who do you say that I am?” (Mk 8: 29), challenges Batswana Christians to write their own fifth Gospel. / Christian Spirituality Church History & Missiology / Thesis (M. Th. (Christian Spirituality))

The sufficiency of Jesus Christ in the African Church is challenged by the widespread spiritual insecurity in African Christians, prompting them to hold on to ATR. The wholistic securing power of ATR challenges the sufficiency Christ's salvation to Africans. Proposing African Christological motifs alone is inadequate to induce confidence upon Christ. The African worldview must further be transformed inline with the implications of the victory of the Cross over Satan. Indeed, Christ has fully liberated African Christians from Satan's authority, placed them in his kingdom, and transformed them into a glorious state. However, because of the Fall, salvation, before the eschaton can never result in the utopian order envisioned in ATR. Suffering does not necessarily indicate satanic harassment. It is a fact of the fallen world. African Christians stand secured in Christ; therefore, they must hold on to their faith. / Systematic Theology and Theological Ethics / M.Th. (Systematic Theology)

In transmitting the Gospel, Western missionaries passed on their portrayal of Christ as a European. Conversion to Christianity was aimed more at promoting Western cultural, moral and spiritual issues. Western culture has thus been an obstacle or hindrance to effective cross-cultural communication of the Christian message. Batswana believers are challenged to peel the Western cultural layers off Christianity, in order to reclaim Christ. Batswana Christians will have to dress Christianity in the Tswana cultural heritage if it is to be of any lasting significance to them. Christian spirituality is centred on Jesus Christ, in the worldview of all Christians. Jesus joins faith and culture together. If Christianity is truly universal, then every culture should surrender to Jesus Christ and not to any other culture. Jesus’ question “who do you say that I am?” (Mk 8: 29), challenges Batswana Christians to write their own fifth Gospel. / Christian Spirituality Church History and Missiology / Thesis (M. Th. (Christian Spirituality))